2  Hannah's song of thanksgiving, Sa1 2:1-10.
Elkanah leaves Samuel to minister before the Lord, Sa1 2:11.
The wickedness of Eli's sons, Sa1 2:12-17.
A farther account of Samuel and his parents, Sa1 2:18-21.
Eli's too mild reproof of his sons, Sa1 2:22-25.
Samuel's growth, Sa1 2:26.
God's dreadful message to Eli, Sa1 2:27-36.

2:1 Prayed - That is, praised God; which is a part of prayer.Rejoiceth - Or, leapeth for joy: for the words note not only inward joy, but also the outward demonstrations of it. In the Lord - As the author of my joy, that he hath heard my prayer, and accepted my son for his service. Horn - My strength and glory (which are often signified by an horn,) are advanced and manifested to my vindication, and the confusion of mine enemies. Mouth enlarged - That is, opened wide to pour forth abundant praises to God, and to give a full answer to all the reproaches of mine adversaries. Enemies - So she manifests her prudence and modesty, in not naming Peninnah, but only her enemies in the general.Salvation - Because the matter of my joy is no trivial thing, but that strange and glorious salvation or deliverance which thou hast given me from my oppressing care and grief, and from the insolencies and reproaches of mine enemies.

2:2 None holy - None so perfectly, unchangeably and constantly holy.None beside - Not only none is so holy as thou art, but in truth there is none holy besides thee; namely, entirely, or independently, but only by participation from thee. Any rock - Thou only art a sure defence and refuge to all that flee to thee.

2:3 Talk no more - Thou Peninnah, boast no more of thy numerous off - spring, and speak no more insolently and scornfully of me. She speaks of her in the plural number, because she would not expose her name to censure. Of knowledge - He knoweth thy heart, and all that pride, and envy, and contempt of me, which thy own conscience knows; and all thy perverse carriage towards me. Actions - That is, he trieth all mens thoughts and actions, (for the Hebrew word signifies both) as a just judge, to give to every one according to their works.

2:4 Bows - The strength of which they boasted. Stumbled - Or, were weak, or feeble, in body and spirit.

2:5 Hired themselves out for bread - It is the same thing which is expressed both in divers metaphors in the foregoing, and following verses.Ceased - That is, ceased to be hungry. Seven - That is, many, as seven is often used. She speaks in the prophetick style, the past time, for the future; for though she had actually born but one, yet she had a confident persuasion that she should have more, which was grounded either upon some particular assurance from God; or rather upon the prayer or prediction of Eli. She - That is, Peninnah. Feeble - Either because she was now past child - bearing: or, because divers of her children, which were her strength and her glory, were dead, as the Hebrew doctors relate.

2:6 Killeth - The same person whom he first killeth, or bringeth nigh unto death, he afterwards raiseth to life. Me, who was almost consumed with grief, he hath revived. The name of death both in sacred scripture, and profane writers, is often given to great Calamities.

2:8 From the dunghill - From the most sordid place, and mean estate.Inherit - Not only possess it themselves, but transmit it to their posterity. Throne - That is, a glorious throne or kingdom.Pillars - The foundations of the earth, which God created, and upholds, and wherewith he sustains the earth, and all its inhabitants, as a house is supported with pillars; and therefore it is not strange if he disposeth of persons and things therein as he pleaseth.

2:9 Feet - That is, the steps or paths, their counsels and actions; he will keep; that is, both uphold, that they may not fall into ruin; and direct and preserve from wandering, and from those fatal errors that wicked men daily run into. Silent - Shall be put to silence: they who used to open their mouths wide against heaven, and against the saints, shall be so confounded with the unexpected disappointment of all their hopes, and with God's glorious appearance and operations for his people, that they shall have their mouths quite stopped. Darkness - Both inward, in their own minds, not knowing what to say or do; and outward, in a stat e of deep distress. Prevail - Namely, against God, or against his saints, as the wicked were confident they should do, because of their great power, and wealth, and numbers.

2:10 Exalt - Increase, or advance the strength.Of his anointed - Of his king. This may respect Christ, the singular anointed one of God, and the special king of his people. In this sense also, the Lord shall judge the ends of the earth: David's victories and dominions reached far. But God will give to the Son of David, the uttermost parts of the earth for his possession. And he will give strength unto his king, for the accomplishing his great undertaking, and exalt the horn, of the power and honour of his anointed, till he hath put all his enemies under his feet.

2:11 Minster - In some way agreeable to his tender years, as in singing, or playing upon instruments of musick, or lighting the lamps.Before Eli the priest - That is, under the inspection, and by the direction of Eli.

2:12 Knew not - They did not honour, love, or serve God.

2:13 Boiling - As the Lord's part of the peace - offerings was burnt upon the altar, so the priest's and offerer's parts were to be boiled.

2:14 Took - Not contented with the breast and shoulder which were allotted them by God, they took also part of the offerer's share; besides which they snatched their part before it was heaved and waved; contrary to Lev 7:34.

2:15 The fat - And the other parts to be burnt with it. So this was all additional injury; for they took such parts as they best liked whilst it was raw.

2:17 Abhorred - But we know the validity and efficacy of the sacraments does not depend on the goodness of those that administer them.It was therefore folly and sin in the people, to think the worse of God's institutions. But it was the much greater sin of the priests, that gave them occasion so to do.

2:18 Ministered - That is, performed his ministration carefully and faithfully. Before the Lord - In God's tabernacle. Ephod - A garment used in God's service, and allowed not only to the inferior priests and Levites but also to eminent persons of the people, and therefore to Samuel, who, though no Levite, was a Nazarite, from his birth.

2:21 Grew - Not only in age and stature; but especially in wisdom and goodness. Before the Lord - Not only before men, who might he deceived, but in the presence and judgment of the all - seeing God.

2:22 Very old - And therefore unfit either to manage his office himself, or to make a diligent inspection into the carriage of his sons, which gave them opportunity for their wickedness. To Israel - Whom they injured in their offerings, and alienated from the service of God.The door - The place where all the people both men and women waited when they came up to the service of God, because the altar on which their sacrifices was offered, was by the door.

2:23 He said, etc - Eli's sin was not only that he reproved them too gently, but that he contented himself with a verbal rebuke, and did not restrain them, and inflict those punishments upon them which such high crimes deserved by God's law, and which he as judge and high - priest ought to have done, without respect of persons.

2:25 The judge - If only man be wronged, man can right it, and reconcile the persons. Against the Lord - As you have done wilfully and presumptuously. Who shall, etc - The offence is of so high a nature, that few or none will dare to intercede for him, but will leave him to the just judgment of God. The words may be rendered, Who shall judge for him? Who shall interpose as umpire, between God and him? Who shall compound that difference? None can or dare do it, and therefore he must be left to the dreadful, but righteous judgment of God. They had now sinned away their day of grace. They had long hardened their hearts. And God at length gave them up to a reprobate mind, and determined to destroy them, Ch2 25:16.

2:27 Man of God - That is, a prophet sent from God.

2:29 Kick ye - Using them irreverently, and profanely; both by abusing them to your own luxury, and by causing the people to abhor them.He chargeth Eli with his sons faults. Honourest thy sons - Permitting them to dishonour and injure me, by taking my part to themselves; chusing rather to offend me by thy connivance at their sin, than to displease them by severe rebukes, and just punishments. Fat - To pamper yourselves.This you did not out of necessity, but out of mere luxury. Chiefest - Not contented with those parts which I had allotted you, you invaded those choice parts which I reserved for myself.

2:30 I said - Where, or when did God say this? To Eli himself, or to his father, when the priesthood was translated from Eleazar's to Ithamar's family. Walk - That is, minister unto me as high - priest.Walking is often put for discharging ones office; before me; may signify that he was the high - priest, whose sole prerogative it was to minister before God, or before the ark, in the most holy place.For ever - As long as the Mosaical law and worship lasts.Far from me - To fulfil my promise, which I hereby retract.

2:31 Arm - That is, I will take away thy strength, or all that in which thou placest thy confidence, either,

1. the ark, which is called God's strength, Psa 78:61, and was Eli's strength, who therefore was not able to bear the very tidings of the loss of it. Or,
2. his priestly dignity or employment, whence he had all his honour and substance. Or rather,
3. his children, to whom the words following here, and in the succeeding verses, seem to confine it.Father's house - That is, thy children's children, and all thy family which was in great measure accomplished, Sa1 22:16, etc

2:32 Shalt see, etc - The words may be rendered; thou shalt see, in thy own person, the affliction, or calamity of my habitation; that is, either of the land of Israel, wherein I dwell; or of the sanctuary, called the habitation by way of eminency, whose greatest glory the ark was, Sa1 4:21-22, and consequently, whose greatest calamity the loss of the ark was; for, or instead of all that good wherewith God would have blessed Israel, having raised up a young prophet Samuel, and thereby given good grounds of hope that he intended to bless Israel, if thou and thy sons had not hindered it by your sins.So this clause of the threatning concerns Eli's person, as the following concerns his posterity. And this best agrees with the most proper signification of that phrase, Thou shalt see.

2:33 Of thine - That is, of thy posterity. Shalt grieve - Shall be so forlorn and miserable, that if thou wast alive to see it, it would grieve thee at the heart, and thou wouldst consume thine eyes with weeping for their calamities. Increase - That is, thy children. Flower - About the thirtieth year of their age, when they were to be admitted to the full administration of their office.

2:35 Raise a priest - Of another line, as it necessarily implied by the total removal of that office from Eli's line. The person designed is Zadok, one eminent for his faithfulness to God, and to the king, who, when Abiather, the last of Eli's line, was deposed by Solomon, was made high - priest in his stead. Build, etc - That is, give him a numerous posterity, and confirm that sure covenant of an everlasting priesthood made to Phinehas, of Eleazar's line, Num 25:13, and interrupted for a little while by Eli, of the line of Ithamar, unto him and his children for ever. Anointed - Before Jesus Christ, who is the main scope and design, not only of the New, but of the Old Testament, which in all its types and ceremonies represented him; and particularly, the high - priest was an eminent type of Christ, and represented his person, and acted in his name and stead, and did mediately, what John Baptist did immediately, go before the face of the Lord Christ; and when Christ came, that office and officer was to cease. The high - priest is seldom or never said to walk or minister before the kings of Israel or Judah, but constantly before the Lord, and consequently, before Christ, who, as he was God blessed for ever, Rom 9:5, was present with, and the builder and governor of the ancientchurch of Israel, and therefore the high - priest is most properly said to walk before him.

3  God's first manifestation of himself to Samuel, Sa1 3:1-10.
God's message to Eli, Sa1 3:11-14.
His faithful delivery of that message, and Eli's submission to God, Sa1 3:15-18.
The establishment of Samuel to be a prophet, Sa1 3:19-21.

3:1 Before Eli - That is, under his inspection and direction.Word - The word of prophecy, or the revelation of God's will to and by the prophets. Precious - Rare or scarce, such things being most precious in mens' esteem, whereas common things are generally despised.Open vision - God did not impart his Mind by way of vision or revelation openly, or to any public person, to whom others might resort for satisfaction, though he might privately reveal himself to some pious persons for their particular direction. This is premised, as a reason why Samuel understood not, when God called him once or twice.

3:2 His place - In the court of the tabernacle.

3:3 Went out - Before the lights of the golden candlestick were put out in the morning.

3:7 Did not know - He was not acquainted with God in that extraordinary or prophetical way. And this ignorance of Samuel's served God's design, that his simplicity might give Eli the better assurance of the truth of God's call, and message to Samuel.

3:10 Came and stood - Before, he spake to him at a distance, even from the holy oracle between the cherubim: but now, to prevent all farther mistake, the voice came near to him, as if the person speaking had been standing near him.

3:12 In that day - In that time which I have appointed for this work, which was about twenty or thirty years after this threatning. So long space of repentance God allows to this wicked generation.When I begin, etc - Tho' this vengeance shall be delayed for a season, to manifest my patience, and incite them to repentance; yet when once I begin to inflict, I shall not desist 'till I have made a full end.

3:13 Restrained them not - He contented himself with a cold reproof, and did not punish, and effectually restrain them. They who can, and do not restrain others from sin, make themselves partakers of the guilt. Those in authority will have a great deal to answer for, if the sword they bear be not a terror to evil - doers.

3:14 Have sworn - Or, I do swear: the past tense being commonly put for the present in the Hebrew tongue.Unto - Or, concerning it. Purged - That is, the punishment threatened against Eli and his family, shall not he prevented by all their sacrifices, but shall infallibly be executed.

3:15 Doors - Altho' the tabernacle, whilst it was to be removed from place to place in the wilderness, had no doors, but consisted only of curtains, and had hangings before the entrance, instead of doors; yet when it was settled in one place, as now it was in Shiloh, it was enclosed within some solid building, which had doors and posts, and other parts belonging to it. Feared - The matter of the vision or revelation, partly from the reverence he bore to his person, to whom he was loth to be a messenger of such sad tidings; partly, lest if he had been hasty to utter it, Eli might think him guilty of arrogancy or secret complacency in his calamity.

3:17 God do so, etc - God inflict the same evils upon thee, which I suspect he hath pronounced against me, and greater evils too.

3:18 It is the Lord - This severe sentence is from the sovereign Lord of the world, who hath an absolute right to dispose of me and all his creatures; who is in a special manner the ruler of the people of Israel, to whom it properly belongs to punish all mine offences; whose chastisement I therefore accept.

3:19 Fail, etc - That is, want its effect: God made good all his predictions. A metaphor from precious liquors, which when they are spilt upon the ground, are altogether useless.

3:20 From Dan, etc - Thro' the whole Land, from the northern bound Dan, to the southern, Beersheba; which was the whole length of the Land.

4  Israel smitten by the Philistines, Sa1 4:1-2.
They bring the ark into the camp, which affrights the Philistines, Sa1 4:3-9.
Israel beaten and the ark taken, Sa1 4:10-11.
The news brought to Shiloh and the death of Eli, Sa1 4:12-18.
The travail and death of his daughter - in - law, Sa1 4:19-22.

4:1 The word - That is, the word of the Lord revealed to Samuel, and by him to the people. A word of command, that all Israel should go forth to fight with the Philistines, as the following words explain it, that they might he first humbled and punished for their sins, and so prepared for deliverance. Went out - To meet the Philistines, who having by this time recruited themselves after their loss by Samson, and perceiving an eminent prophet arising among them, by whom they were likely to be united, and assisted, thought fit to suppress them in the beginning of their hopes.

4:3 Wherefore, etc - This was strange blindness, that when there was so great a corruption in their worship and manners, they could not see sufficient reason why God should suffer them to fall by their enemies.The ark - That great pledge of God's presence and help, by whose conduct our ancestors obtained success. Instead of humbling themselves for, and purging themselves from their sins, for which God was displeased with them, they take an easier and cheaper course, and put their trust in their ceremonial observances, not doubting but the very presence of the ark would give them the victory.

4:4 Bring the ark - This they should not have done without asking counsel of God.

4:5 Shouted - From their great joy and confidence of success.So formal Christians triumph in external privileges and performances: as if the ark in the camp would bring them to heaven, tho' the world and the flesh reign in the heart.

4:7 Heretofore - Not in our times; for the fore - mentioned removals of the ark were before it came to Shiloh.

4:8 Wo, etc - They secretly confess the Lord to be greater than their gods, and yet presume to oppose him. Wilderness - They mention the wilderness, not as if all the plagues of the Egyptians came upon them in the wilderness, but because the last and sorest of all, which is therefore put for all, the destruction of Pharaoh and all his host, happened in the wilderness, namely, in the Red - sea, which having the wilderness on both sides of it, may well be said to be in the wilderness. Altho' it is not strange if these Heathens did mistake some circumstance in relation of the Israelitish affairs, especially some hundreds of years after they were done.

4:10 Tent - To his habitation, called by the ancient name of his tent. There fell - Before, they lost but four thousand, now in the presence of the ark, thirty thousand, to teach them that the ark and ordinances of God, were never designed as a refuge to impenitent sinners, but only for the comfort of those that repent.

4:11 The ark - Which God justly and wisely permitted, to punish the Israelites for their profanation of it; that by taking away the pretences of their foolish confidence, he might more deeply humble them, and bring them to true - repentance: and that the Philistines might by this means he more effectually convinced of God's almighty power, and of their own, and the impotency of their gods, and so a stop put to their triumphs and rage against the poor Israelites. Thus as God was no loser by this event, so the Philistines were no gainers by it; and Israel, all things considered, received more good than hurt by it. If Eli had done his duty, and put them from the priesthood, they might have lived, tho' in disgrace. But now God takes the work into his own hands, and chases them out of the world by the sword of the Philistines.

4:13 The ark - Whereby he discovered a public and generous spirit, and a fervent zeal for God, and for his honour, which he preferred before all his natural affections, not regarding his own children in comparison of the ark, tho' otherwise he was a most indulgent father. And well they might, for beside that this was a calamity to all Israel, it was a particular loss to Shiloh; for the ark never returned thither. Their candlestick was removed out of its place, and the city sunk and came to nothing.

4:18 He fell - Being so oppressed with grief and astonishment, that he had no strength left to support him. The gate - The gate of the city, which was most convenient for the speedy understanding of all occurrences.Old - Old, and therefore weak and apt to fall; heavy, and therefore his fall more dangerous. So fell the high - priest and judge of Israel!So fell his heavy head, when he had lived within two of an hundred years!So fell the crown from his head, when he had judged Israel forty years: thus did his sun set under a cloud. Thus was the wickedness of those sons of his, whom he had indulged, his ruin. Thus does God sometimes set marks of his displeasure on good men, that others may hear and fear. Yet we must observe, it was the loss of the ark that was his death, and not the slaughter of his sons. He says in effect, Let me fall with the ark!Who can live, when the ordinances of God are removed?Farewell all in this world, even Life itself, if the ark be gone!

4:20 Fear not - Indeed the sorrows of her travail would have been forgotten, for joy that a child was born into the world. But what is that joy to one that feels herself dying? None but spiritual joy will stand us in stead then. Death admits not the relish of any earthly joy: it is then all flat and tasteless. What is it to one that is lamenting the loss of the ark? What can give us pleasure, if we want God's word and ordinances? Especially if we want the comfort of his gracious presence, and the light of his countenance?

4:21 I - chabod - Where is the glory? The glory - That is, the glorious type and assurance of God's presence, the ark, which is often called God's glory, and which wast the great safeguard and ornament of Israel, which they could glory in above all other nations.

4:22 The ark - This is repeated to shew, her piety, and that the public loss lay heavier upon her spirit, than her personal or domestic calamity.

5  The Philistines carry the ark into the temple of Dagon, Sa1 5:1-2.
Dagon is overthrown, Sa1 5:3-5.
The men of Ashdod and Gath plagued, Sa1 5:6-9.
The Philistines determine to send it back, Sa1 5:10-12.

5:2 By Dagon - By way of reproach, as a spoil and trophy set there to the honour of Dagon, to whom doubtless they ascribed this victory.

5:3 They - The priests of Dagon. Set him - Supposing his fall was casual.

5:4 Cut off - The head is the seat of wisdom; the hands the instruments of action: both are cut off to shew that he had neither wisdom nor strength to defend himself or his worshippers. Thus the priests by concealing Dagon's shame before, make it more evident and infamous.The stump - Heb. only dagon, that is, that part of it from which it was called Dagon, namely the fishy part, for Dag in Hebrew signifies a fish. It - Upon the threshold; there the trunk abode in the place where it fell, but the head and hands were slung to distant places.

5:5 This day - When this history was written, which if written by Samuel towards the end of his life, was a sufficient ground for this expression.

5:6 Emerods - The piles.

5:8 To Gath - Supposing that this plague was confined to Ashdod for some particular reasons, or that it came upon them by chance, or for putting it into Dagon's temple, which they resolved they would not do.

5:9 Hidden parts - In the inwards of their hinder parts: which is the worst kind of emerods, as all physicians acknowledge, both because its pains are far more sharp than the other; and because the malady is more out of the reach of remedies.

5:11 The city - In every city, where the ark of God came.

6  The Philistines send the ark back, Sa1 6:1-12.
The Israelites receive it, Sa1 6:13-18.
The people of Beth - shemesh, smitten for looking into the ark, desire those of Kirjath - jearim to fetch it, Sa1 6:19-21.

6:1 Seven months - So long they kept it, as loath to lose so great a prize, and willing to try all ways to keep it.

6:3 It shall be known - You shall understand, what is hitherto doubtful, whether he was the author of these calamities, and why they continued so long upon you.

6:4 Emerods - Figures representing the disease. These they offered not in contempt of God, for they fought to gain his favour hereby; but in testimony of their humiliation, that by leaving this monument of their own shame and misery, they might obtain pity from God. Mice - Which marred their land by destroying the fruits thereof; as the other plague afflicted their Bodies.

6:5 Give glory - The glory of his power in conquering you, who seemed to have conquered him; of his justice in punishing you, and of his goodness if he relieve you.

6:6 Wherefore, etc - They express themselves thus, either because some opposed the sending home the ark, though most had consented to it; or because they thought they would hardly send it away in the manner prescribed, by giving glory to God, and taking shame to themselves.

6:7 Milch kine, etc - In respect to the ark; and for the better discovery, because such untamed heifers are apt to wander, and keep no certain and constant paths, as oxen accustomed to the yoke do, and therefore were most unlikely to keep the direct road to Israel's land.From them - Which would stir up natural affection in their dams, and cause them rather to return home, than to go to a strange country.

6:9 His own coast - Or Border, that is, the way that leadeth to his coast, or border, namely, the country to which it belongs.Then he, etc - Which they might well conclude, if such heifers should against their common use, and natural instinct, go into a strange path, and regularly and constantly proceed in it, without any man's conduct.

6:12 Beth - shemesh - A city of the priests, who were by office to take care of it. Loving - Testifying at once both their natural and vehement inclination to their calves, and the supernatural power which over - ruled them to a contrary course. The lords went - To prevent all imposture, and to get assurance of the truth of the event. All which circumstances tended to the greater illustration of God's glory.

6:14 They - Not the lords of the Philistines, but the Beth - shemites, the priest that dwelt there.Offered the kine - There may seem to he a double error in this act.

First, that they offered females for a burnt - offering, contrary to

Lev 1:3.

Secondly, that they did it in a forbidden place, Deu 12:5-6. But this case being extraordinary, may in some sort excuse it, if they did not proceed by ordinary rules.

6:18 Villages - This is added for explication of that foregoing phrase, all the cities; either to shew, that under the name of the five cities were comprehended all the villages and territories belonging to them, in whose name, and at whose charge these presents were made; or to express the difference between this and the former present, the emerods being only five, according to the five cities mentioned, ver. Sa1 6:17, because it may seem, the cities only, or principally, were pestered with that disease; and the mice being many more according to the number of all the cities, as is here expressed: the word city being taken generally so, as to include not only fenced cities, but also the country villages, and the fields belonging to them. Abel - This is mentioned as the utmost border of the Philistines territory, to which the plague of mice extended. And this place is here called Abel, by anticipation from the great mourning mentioned in the following verse. It is desirable, to see the ark in its habitation, in all the circumstances of solemnity.But it is better to have it on a great stone, and in the fields of the wood, than to be without it. The intrinsic grandeur of divine ordinances ought not to be diminished in our eyes, by the meanness and poverty of the place, where they are administered.

6:19 Had looked - Having now an opportunity which they never yet had, it is not strange they had a vehement curiosity to see the contents of the ark. Of the people - In and near Beth - shemesh and coming from all parts on this occasion.

6:20 Who is able, etc - That is, to minister before the ark where the Lord is present. Since God is so severe to mark what is amiss in his servants, who is sufficient to serve him? It seems to be a complaint, or expostulation with God, concerning this great instance of his severity.And to whom, etc - Who will dare to receive the ark with so much hazard to themselves. Thus when the word of God works with terror on men's consciences, instead of taking the blame to themselves, they frequently quarrel with the word, and endeavour to put it from them.

6:21 Kirjath - jearim - Whither they sent, either because the place was not far off from them, and so it might soon be removed: or because it was a place of eminency and strength, and somewhat farther distant from the Philistines, where therefore it was likely to be better preserved from any new attempts of the Philistines, and to be better attended by the Israelites, who would more freely and frequently come to it at such a place, than in Beth - shemesh, which was upon the border of their enemies land.

7  The ark remains at Kirjath - jearim twenty years, Sa1 7:1-2.
Samuel reforms Israel from idolatry, and judges Israel, Sa1 7:3-6.
The Philistines come up against Israel, are overthrown, and restore the cities they had taken, Sa1 7:7-14.
Samuel administers justice thro' all the land, Sa1 7:15-17.

7:1 Fetch up - That is, by the priests appointed to that work.Hill - This place they chose, both because it was a strong place, where it would be the most safe; and an high place, and therefore visible at some distance, which was convenient for them, who were at that time to direct their prayers and faces towards the ark. And for the same reason David afterwards placed it in the hill of Sion. Sanctified Eleazar - Not that they made him either Levite or Priest; for in Israel persons were not made but born such; but they devoted, or set him apart wholly to attend upon this work. His son - Him they chose rather than his father, because he was younger and stronger, and probably freed from domestic cares, which might divert him from, or disturb him in this work.To keep the ark - To keep the place where it was, clean, and to guard it that none might touch it, but such as God allowed to do so.

7:2 Kirjath - jearim - Where it continued, and was not carried to Shiloh its former place, either because that place was destroyed by the Philistines when the ark was taken, or because God would hereby punish the wickedness of the people of Israel, by keeping it in a private place near the Philistines, whether the generality of the people durst not come. Twenty years - He saith not, that this twenty years was all the time of the ark's abode there, for it continued there from Eli's time 'till David's reign, Sa1 6:2, which was forty years: but that itwas so long there before the Israelites were sensible of their sin and misery. Lamented - That is, they followed after God with lamentations for his departure, and prayers for his return.

7:3 Spake - To all the rulers and people too, as he had occasion in his circuit, described below, mixing exhortation to repentance, with his judicial administrations. If - If you do indeed what you profess, if you are resolved to go on in that which you seem to have begun. With all your heart - Sincerely and in good earnest. Put - Out of your houses, where some of you keep them; and out of your hearts, where they still have an interest in many of you. Ashtaroth - And especially, Ashtaroth, whom they, together with the neighbouring nations, did more eminently worship. Prepare your hearts - By purging them from all sin, and particularly from all inclinations to other gods.

7:6 Poured it out - As an external sign, whereby they testified, both their own filthiness and need of washing by the grace and Spirit of God, and blood of the covenant, and their sincere desire to pour out their hearts before the Lord, in true repentance, and to cleanse themselves from all filthiness of flesh and spirit. Before the Lord - That is, in the public assembly, where God is in a special manner present. Judged - That is, governed them, reformed all abuses against God or man, took care that the laws of God should be observed, and wilful transgressions punished.

7:7 Went up - With an army, suspecting the effects of their general convention, and intending to nip them in the bud. Afraid - Being a company of unarmed persons, and unfit for battle. When sinners begin to repent and reform, they must expect Satan will muster all his forces against them, and set his instruments at work to the uttermost, to oppose and discourage them.

7:8 Cease not, etc - We are afraid to look God in the face, because of our great wickedness: do thou therefore intercede for us, as Moses did for his generation. They had reason to expect this, because he had promised to pray for them, had promised them deliverance from the Philistines, and they had been observant of him, in all that he had spoken to them from the Lord. Thus they who receive Christ as their lawgiver and judge, need not doubt of their interest in his intercession. O what a comfort is it to all believers, that he never ceaseth, but always appears in the presence of God for us.

7:9 Cried - And he cried unto the Lord. He made intercession with the sacrifice. So Christ intercedes in virtue of his satisfaction. And in all our prayers we must have an eye to his great oblation, depending on him for audience and acceptance.

7:12 A stone - A rude unpolished stone, which was not prohibited by that law, Lev 26:1, there being no danger of worshipping such a stone, and this being set up only as a monument of the victory. Eben - ezer - That is, the stone of help. And this victory was gained in the very same place where the Israelites received their former fatal loss.Helped us - He hath begun to help us, though not compleatly to deliver us.By which wary expression, he exciteth both their thankfulness for their mercy received, and their holy fear and care to please and serve the Lord, that he might help and deliver them effectually.

7:13 Came no more - That is, with a great host, but only with straggling parties, or garrisons. All the days, etc - All the days of Samuel that is, while Samuel was their sole judge, or ruler; for in Saul's time they did come.

7:14 Peace - An agreement for the cessation of all acts of hostility.Amorites - That is, the Canaanites, often called Amorites, because these were formerly the most valiant of all those nations, and the first Enemies which the Israelites met with, when they went to take possession of their land. They made this peace with the Canaanites, that they might he more at leisure to oppose the Philistines, now their most potent enemies.

7:15 Samuel judged - For though Saul was king in Samuel's last days, yet Samuel did not cease to be a judge, being so made by God's extraordinary call, which Saul could not destroy; and therefore Samuel did sometimes, upon great occasions, tho' not ordinarily, exercise the office of judge after the beginning of Saul's reign; and the years of the rule of Saul and Samuel are joined together, Act 13:20-21.

7:16 In all places - He went to those several places, in compliance with the people, whose convenience he was willing to purchase with his own trouble, as an itinerant judge and preacher; and by his presence in several parts, he could the better observe, and rectify all sorts of miscarriages.

7:17 Built an altar - That by joining sacrifices with his prayers, he might the better obtain direction and assistance from God upon all emergencies. And this was done by prophetical inspiration, as appears by God's acceptance of the sacrifices offered upon it. Indeed Shiloh being now laid waste, and no other place yet appointed for them to bring their offerings to, the law which obliged them to one place, was for the present suspended. Therefore, as the patriarchs did, he built an altar where he lived: and that not only for the use of his own family, but for the good of the country who resorted to it.

2:1-10 Молитва Анны - далекий прообраз песни Божией Матери (Лк 1:46-55). Это уже мессианская песнь, выражающая надежду "анавим" (бедных, смиренных - ср Соф 2:3) и заканчивающаяся указанием на царя Мессию.

2:18 По-евр. "ефод" - священническое одеяние (ср 2 Цар 6:14, 1 Цар 22:18), отличное от ефода - предмета, служащего для бросания жребия чтобы познать волю Господню (ст 1 Цар 2:28, ср 1 Цар 14:3, 1 Цар 14:18, в рус. пер. - кивот; 1 Цар 23:6, 1 Цар 23:9, см; 1 Цар 30:7, 1 Цар 30:8, ср Деян 1:17, 26). Согласно Bible de Jerusalem (прим. к 1 Цар 14 41), в этом стихе следует восстановить пропуск слова Израилев: "Почему ты не ответил сегодня рабу Твоему? Если вина на мне или на сыне Твоем Ионафане, дай знамение урим, если вина на народе Твоем Израилевом, дай - туммим". Следовательно, в ефоде находилось 2 жребия; каждому из них придавалось определенное значение: выпадавший жребий считался знамением Божиим, откровением Его воли.

2:33-34 Смерть Офни и Финееса (1 Цар 4:11) является знамением будущих несчастий: избиения в Номве священников, потомков Илия (1 Цар 22:18-19), за исключением Авиафара (1 Цар 22:22-23), впоследствии смещенного Соломоном (3 Цар 2:27); выдвижения на их место семьи Садока, которая, начиная с Соломона, сохраняет за собой милость царя, "помазанника Господня"; (3 Цар 2:35); бедственного положения провинциальных священников после реформы Иосии (ст 1 Цар 2:36; ср 4 Цар 23:9).

3:1 Первое откровение, которым утверждается пророческое призвание Самуила. Это не сон - голос будит Самуила. Это "видение", но только в широком смысле слова, т.к. Самуил не видит Ягве, а только слышит его.

3:3 Господь являет Свое присутствие над ковчегом и дает Свои повеления (ср Исх 25:22; Ис 6).

5 "Хлеб священный" - хлебы предложения. Они предназначались только священникам (Лев 24:5-9). Во времена Давида исключения были возможны, но для этого требовалась обрядовая чистота.

2:1  Возрадовалось сердце мое в Господе: при мысли о том, что сделал для меня Господь.

Вознесся рог мой в Боге моем, т. е. восстановлены и утверждены Богом мое женское достоинство, сила и значение. (Рог является здесь символом силы, могущества, самообороны.)

Широко разверзлись уста мои на врагов моих: я получила полную свободу для отражения злохулений моих врагов, укорявших меня моим бесплодием (1:5-6).

Я радуюсь о спасении Твоем, т. е. о спасении, явленном мне Тобою.

2:3 Обращение к людям, которые, по своей дерзости и неведению путей Божиих, упрекали Анну ее бесплодием.

2:4-9 Все и все в руках Божиих. Пути Его неисповедимы, могущество и разум Его бесконечны. Те, что казались нам снаружи крепкими, обеспеченными и славными, часто оказываются пред судом Всеведущего и Всесвятого (ст. 3) Господа нравственно слабыми, недостойными, как бы обреченными на погибель своим собственным ничтожеством. Люди же, казавшиеся нам наружно слабыми, недостойными милостей Божиих, часто оказываются превознесенными Им за свои внутренние достоинства.

2:10  Господь будет судить концы земли и даст крепость царю Своему, и вознесет рог (силу, крепость) помазанника Своего. В ближайшем смысле здесь имеется в виду возлюбленный и прославленный Богом царь евреев Давид, а также его сын и преемник — могущественный и славный Соломон (1 Цар 7; 1 Пар 17). В более отдаленном, пророчественно-мессианском, смысле — Божественный Потомок Давида по плоти — Господь наш Иисус Христос, Своим учением и жизнью принесший на землю «суд (греховному) Миру сему» (Ин 12:31) и имеющий прийти вторично на землю — для Страшного суда и праведного воздаяния грешникам и праведникам (Мф 12:36; 13:41,49; 16:27; 19:28; 24:31; 25:32 ... Лк 17:22 ... Ин 5:22,25,54; 12:48; Деян 17:31; 2 Петр 3:7; 3:10; Иуд 1:14,15; Рим 2:5,6; 2 Кор 1:14; 5:10; 1 Кор 1:8; 4:5; 2 Фес 2:2 и мн. др.).

Хвалебно-пророчественная песнь матери Самуиловой Анны легла в основу третьего ирмоса церковных канонов.

2:12  Не знали Господа, т. е. не хотели признавать Его заповедей и повелений.

2:13-16 Имеются в виду мирные жертвы. См. прим. к 1:4.

2:18 Ефодом называлась одна из одежд ветхозаветного первосвященника, сотканная из разноцветной пряжи и золота (Исх 28). Льняной ефод Самуила не был, конечно, первосвященническим ефодом, так как он не имел на него никакого права. Скорее всего это была безрукавная полотняная верхняя одежда, напоминавшая своим покроем первосвященнический ефод и потому получившая наименование последнего. Она надевалась лицами, посвятившими себя служению Богу (ср. 1 Цар 22:18), или по особому случаю религиозной важности (2 Цар 6:14). Нечто вроде тех белых полотняных стихарей, которые употребляются прислужниками при католическом богослужении.

2:25 Грехи, совершенные главным образом против людей, могут быть покрыты милосердием Божиим, так как не свидетельствуют еще о состоянии безнадежного ожесточения человека против воли Божией и допускают возможность для него нравственного совершенствования. Грехи же, обнаруживающие в человеке состояние безнадежного ожесточения против воли Божией, требуют сурового возмездия, поучительного и для других (ср. Мф 12:31).

Ибо — в смысле посему. Решил — в смысле попустил. Предать их смерти: см. 4:10-11.

2:27  Человек Божий — некто из провозвестников воли Божией (ср. 9:6), имя которого осталось для нас неизвестным.

Дому отца твоего — т. е. колену Левия, избранному Богом из числа всех других колен Израиля для особого служения Ему при скинии (см. ст. 28).

В Египте, в доме (т. е. царстве) фараона.

2:29 О хлебных приношениях в Скинию см. прим. к Лев 2.

Утучняя себя начатками всех приношений народа Моего. По закону Моисея (Исх 23:19; Лев 19:23-24; 23:10-14,16-17; Чис 18:12 и др. места), евреи обязаны были доставлять к скинии первые плоды своей жатвы, винограда, елея, первый испеченный хлеб из новой пшеницы, часть от шерсти овец и т. п., — для содержания членов колена Левия.

2:31  Не будет старца в доме твоем, т. е. потомки Илия будут умирать, не достигнув староста (ср. ст. 33).

2:32-34 См. 3:11-20; 4 гл.

2:35-36 В ближайшем смысле имеется в виду переход первосвященства из дома Илия (род Ифамара) в дом Садока (род Елеазара), см. 3 Цар 2:27. В более же отдаленном и полном смысле сказанное в отмеченных стихах относится, по замечанию блаж. Феодорита, «не к кому-либо из людей, а к единому только Господу нашему Иисусу Христу, который по человечеству наименован нашим архиереем (Евр 4:14-15). Выражение по вся дни неприлично людям смертным, живущим малое время. Помазанными же назвал святых апостолов и преемственно приявших их учение» (Блаж. Феодорит. Толк. на 1 Цар, вопр. 7).

3:1  Слово Господне — через пророков, откровение воли Божией через видения были в те дни не часты.

3:2  На своем месте — около порога скинии.

3:3  Светильник Божий (находившийся в святилище) еще не погас: огонь в лампадах светильника зажигался священниками вечером и горел всю ночь до утра, а утром гасился (Исх 27:21. Ср. 30:7,8; Лев 24:2-4). Наблюдение за исправностью лампад светильника, особенно в ночное время, очевидно, возложено было священниками на отрока Самуила, что вынуждало его проводить это время в храме Господнем, где ковчег Божий, точнее — в первом (со входа) отделении этого храма, или скинии, т. е. в Святилище.

3:11  Зазвенит в обоих ушах — от ужаса (ср. 4 Цар 21:12; Иер 19:3).

3:12-14 См. 2:27-36.

3:20  От Дана — северного пункта Ханаана — до Вирсавии — его южного пункта. Выражение от Дана до Вирсавии на языке священных писателей тождественно выражению «вся земля израильтян», «весь Израиль», «весь Израиль и Иуда» (2 Цар 3:10; 6:19; 17:11; 24:2; 3 Цар 4:25; 1 Пар 21:2; 2 Пар 30:5).

3:21  Самуил есть пророк Господень — богоизбранный и боговдохновляемый провозвестник воли Господней.

4:7 Язычники думали, что у каждого народа есть свой собственный бог или даже несколько богов. Ковчег завета был принят филистимлянами за изображение, или видимое вместилище, предполагаемого национального еврейского божества — Иеговы, подобное тем изображениям, какие имелись у самих язычников.

4:10  И поражены были израильтяне: являясь исполнением грозного определения Правосудия Божия в отношении неблагочестивого дома первосвященника и судии евреев Илия (2:27-36), поражение было вместе с тем и осязательным наказанием народа за его легкомысленное и самовольное обращение со своей величайшей святыней — ковчегом завета Господня.

4:21  Ихавод — «бесславие».

5:1  Азот, Геф (ст. 8), Аскалон (ст. 10), Газа, Аккарон (6:17) — филистимские города, расположенные к западу от Иерусалима и Хеврона.

5:2  Дагон — языческое божество филистимлян, с головой и руками человека, туловищем рыбы. Для язычников Дагон был выразителем и покровителем плодородия. (Подробнее об этом можно прочитать в сочинении: М. Пальмов. Идолопоклонство у древних евреев. СПб., 1897, с. 285-292.)

5:6  И отяготила рука Господня над филистимлянами (ср. ст. 7,9,11): грозные знамения, сопровождавшие собой пребывание ковчега завета в земле филистимлян, должны были показать последним неуместность посвящения ковчега языческим идолам, величие и могущество Бога израилева и полное ничтожество их собственных божеств, бессильных помочь не только другим, но и себе (6:5-6).

И Господь поражал их (филистимлян) и наказал их мучительными наростами: «Семьдесят толковников, — замечает блаж. Феодорит, — перевели: «поражены были на седалищах»; Акила — «имели веред гангрены»; Иосиф Флавий показывает, что они страдали поносом. Никто да не признает эти указания за разногласие, ибо за поносом следовала болезнь седалищ — частое извержение воспалило (в славянском переводе сказано: «и воскипе им на седалищах») извергающие части; с течением же времени воспаление перешло в гангрену» (Толк. на 1 Цар, вопр. 10).

6:2-8 В древнем языческом мире существовал обычай умилостивлять то или иное божество принесением ему в жертву металлических изображений кары, постигшей человека или его достояние. Известно, напр., что афиняне приносили богу в жертву изображение тех членов человеческого тела, которые были поражаемы болезнью. Среди некоторых местностей (на севере Европейской России, в Индии и пр.) означенный обычай сохранился и по настоящее время.

Обычай принесения божеству металлических изображений (или вообще знаков) угнетавшей человека кары практиковался и в качестве благодарственной жертвы по случаю освобождения от этой кары. Узники, получившие свободу, вешали в храмах свои цепи; спасшиеся от кораблекрушения — металлическую дощечку с изображением тонущего корабля. Луций Коллодий, исцелившийся от глухоты, принес в жертву богине Минерве серебряные уши.

Как и вышеупомянутый, данный обычай не утратил своего значения среди некоторых языческих местностей и по настоящее время.

С появлением христианства обычай приносить Богу какое-либо вещественное знаменование постигшего или постигавшего человека горя не вполне вышел из употребления: христианская история свидетельствует, что он имел себе место и в христианстве, хотя уже существенно отличался от своего древнего первообраза в язычестве. От соприкосновения с христианством обычай внутренне очистился, сделавшись, вместо проявления языческого суеверия, обнаружением глубокой веры и сердечной преданности христианина Единому истинному, всемогущему и всеблагому, Богу. Из наиболее рельефных примеров существования трактуемого обычая в христианской древности можно указать на тот случай, когда исцеленный Божией Матерью св. Иоанн Дамаскин сделал из серебра изображение отрубленной было у него иконоборцами, а теперь чудесно вновь соединившейся с остальным телом руки, и приложил это изображение к той иконе Богоматери, пред которой молился, отчего эта икона и получила свое название «Троеручицы».

6:10  А телят их удержали дома: по естественному порядку вещей, первородящие коровы должны были бы идти не к Вефсамису, а домой, к своим телятам.

6:12  Вефсамис — город, расположенный на запад от Вифлеема.

6:17 См. прим. к 5:1. Поименованы пять филистимских городов не потому, что только эти города были поражены наказанием свыше, а потому, что поименованные пять городов были столицами пяти главнейших князей филистимских (ст. 4,16,18), группировавших около себя прочие города и местности Филистимской земли.

6:18  Открытыми сёлами названы селения без крепостной ограды.

До большого камня (вблизи Вефсамиса), на котором поставили ковчег Господу.

До сего дня — выражение, указывающее на время священного писателя, давшего завершительную редакцию 1-й и 2-й книгам Царств (см. предварительные сведения о книгах Царств).

6:19 Ковчег завета был святыней, неприкосновенной для лиц неосвященных (Чис 4), а тем более для праздного любопытства толпы.

6:20 Кто из грешных людей может устоять пред обличающей святыней Господней и мздовоздающим Правосудием десницы Его?

6:21  Кириафиарим — город, лежащий на северо-востоке от Вефсамиса и на северо-западе от Иерусалима, на пути в Силом, тогдашнему месту расположения скинии.

7:1 На основании 1 Пар 15:10-11 полагают, что Аминадав и его сын Елеазар принадлежали к колену Левия. В г. Кириафиарим ковчег завета находился до времен царя Давида, который перенес его в новоустроенную им иерусалимскую скинию (2 Цар 6). Что же касается самой скинии, находившейся в Силоме, то она была перенесена сначала в Номву (1 Цар 26:1), затем — в Гаваон (1 Пар 16:39; 21:29; 2 Пар 1:3) и, наконец, разобрана и сложена в одном из помещений Соломонова храма в Иерусалиме, совместно со скинией Давидовой.

7:2  И обратился весь дом Израилев к Господу: под внешним влиянием филистимского гнета (ст. 3) евреи раскаялись в своих увлечениях язычеством соседей и обратились сердцем к исполнению благого и совершенного закона Господня.

7:3  Ваал и Астарта — языческие божества, чествовавшиеся в Ханаане, Финикии, Месопотамии и других странах Передней Азии. Культ Ваала говорил преимущественно о грозном могуществе божества; культ Астарты — о его производительной силе. Последний сопровождался различного рода распутством, возведенным до степени священного служения богине. (Подробнее см. в соч.: М. Пальмов. Идолопоклонство у древних евреев. СПб., 1897, с. 217-246, 295-335.)

7:5  Массифа Самуилова — город на северо-западе от Иерусалима, на юг от Гаваона.

7:6 Черпание воды и поливание ею пред Господом служило символом глубокого сокрушения о грехах и вместе покаянной жертвы еврейского народа. В 19 ст. 2 гл. кн. «Плач Иеремии» встречается выражение: «Изливай как воду сердце твое пред лицом Господа!».

Судил — в смысле разбирал дела и тяжбы народа, наставляя его в истинном законе.

7:7 Филистимлянам представилось, что евреи сосредоточились в Массифе не иначе как с враждебной к ним целью.

7:9 В отношении особенностей религиозного и общественного быта евреев период Судей может быть рассматриваем как период патриархальной реакции в жизни народа. Закон о единстве богослужебного пункта и исключительности богослужебных лиц не был соблюдаем с большой строгостью даже лучшими из евреев того времени. Помимо скинии, жертвы Истинному Богу приносились и там, где то или другое лицо ощущало потребность в их принесении; и приносились нередко людьми, не имевшими священного сана. (Подробнее см. в соч.: И. Троицкий. Религиозное, общественное и государственное состояние евреев во время Судей. СПб., 1885.)

Ягненка от сосцов: жертвенный агнец должен быть по закону (Лев 22:27) не моложе семи дней.

7:11 По мнению епископа Гервея, между евреями и аморреями был заключен оборонительный союз, направленный главным образом против филистимлян (Английская комментированная Библия).

7:12  Авен-Езер — «камень помощи».

7:17 См. прим. к 9 ст.

2:1 Рог - символ могущества и силы; ср. ст. 10.

2:5 Так по друг. чтению, букв.: перестают (работать).

2:8 Букв.: столбы.

2:9 Или: нечестивые.

2:10 Здесь, как и в ст. 36, речь идет о будущей монархии и царе как помазаннике Божьем.

2:13 Друг. возм. пер.: по обыкновению священники так обходились с народом.

2:20 Или: выпросили у Господа.

2:21 Букв.: с Господом, ср. Исх 34:28, Втор 18:13.

2:27 а) Букв.: дому отца твоего.

2:27 б) Букв.: в доме, в знач. под властью.

2:28 Или: все сжигаемые огнем жертвоприношения.

2:29 Или: так жадно смотрите на…

2:32 Так по друг. чтению. Масоретский текст: ты увидишь бедствие Святилища Моего, и пусть будет благо Израилю.

2:33 Букв.: мужами. Друг. возм. пер.: но всех, кто родятся в твоем роду, поразит меч.

3:3 Или: Храме, т.е. в Скинии, Шатре Откровения.

3:13 LXX: богохульствуют.

4:3 Или: Он, т.е. Господь.

4:21 Имя Ихавод созвучно выражению «нет славы».

5:2 Букв.: дом; то же ниже.

5:6 Букв.: рука Господня; то же в ст. 7, 9 и 11.

5:10 Букв.: мне; то же в ст. 11.

5:11 Или: Он, т.е. Бог.

6:3 а) Букв.: Ему.

6:3 б) Или: жертву признания вины; то же в ст. 4, 8 и 17. См. Лев 5:15,16; 7:1-10.

6:4 а) Букв.: правителей.

6:4 б) Или: мышей.

6:5 Или: отведет от вас Свою (карающую) руку.

6:6 Букв.: Он.

6:18 Или: от укрепленного города до неогороженного поселка.

6:19 Букв.: семьдесят человек (и) пятьдесят тысяч; в некот. рукописях: пятьдесят человек.

6:20 Или: к кому (должен) перейти (ковчег) от нас?

7:2 а) Букв.: дом Израилев; то же в ст. 3.

7:2 б) Или: и стал весь народ израильский с плачем обращаться к Господу. Точный смысл масоретского текста здесь не ясен.

7:12 Букв.: камень помощи.